with his lusts Rom. 5.1 7.22 as the wicked haue peace and league with their sins but warre with God at one time AEnig 279. How may one at once both worke and fight Resolution The true Christian doth at once both performe the worke of his calling and fight against the hinderances whereby the world sinne and Satan would withdraw him from his worke or discourage him in it as Israelites in building Ierusalem AEnig 280. How may hee say who shall free mee from sinne who is already freed from the law 〈…〉 Resolution One who is in part freed from the tyrannie of sinne may desire and long to be perfectly freed Rom 7.24 AEnig 281. How may one repent before he haue repentance Resolution The child of God hath a sound purpose and desire to repent which with God is accepted for repentance before he hath the power and grace of repentance so he repents in will ere he hath actuall repentance wrought in him AEnig 282. How may one haue repentance without repentance Resolution When one hath true repentance wrought in him whereof he neuer need to repent him because it springs out of a godly sorrow for sinnes and tends to saluation then hath hee repentance without repentance 2. Cor. 7.10 for he neuer repenteth him that he hath repented AEnig 283. How may one confesse and leaue his sin yet not repent Resolution If his confession be hypocriticall from stinge of conscience or perforce and not out of displeasure of heart for sinne and hope of forgiuenesse thorough Christ and that he leaue his sin touching the act because he lacks occasion or strength to do it not in affection because he hates it such confession and leauing sinne argueth no sound repentance AEnig 284. How may the children of the kingdome be cast out and harlots enter in and be saued Resolution Such as be children of the kingdom by outward couenant and profession onely as proud Iewes were being without faith and repentance shall be cast out and refused when beleeuing penitent harlots shall be receiued vnto saluation AEnig 285. How can there be in this life a righteous person who needs no repentance Resolution If we speake absolutely there cannot be any such righteous person but there is if we speake comparatiuely for one who hath already repented departing from his sinnes and hauing made good proceedings in a righteous course of life hauing done many good works hath not such neede of repentance as one that goeth still astray being dead in sinnes and trespasses or that is newly turned Also one that thinks himselfe to bee righteous without fault in his owne opinion needs no repentance AEnig 286. Seeing repentance is a grace hidden in the heart how can the Angels who know not our hearts ioy at the conversion of sinners Resolution Angells by outward signes and effects doe obserue and know the inward conversion of our hearts and do ioy therin because it turnes to the honour of God to the increase of Gods kingdome which they greatly loue Also they delight in the good of all elect persons who together with them make vp one glorious Church in heauen Luk. 15. AEnig 287. How may one liue in a grosse sinne till death and yet be saued and another doing so shall not be saued Resolution If it be his secret sinne which he doth not know and marke to be a sin such as the polygamie of the Fathers and fornication amongst the Corinthians and vsury in England were thought to be he that repented not of such sinnes particularly may be saued so hee doe repent generally whereas another liuing in such a sinne against the light of his conscience cannot be saued without a speciall repentance for it Luk. 13.3 AEnig 288. What is that without which we cannot be saued yet is no cause of our saluation Resolution It is good works which be no cause of our saluation and yet the elect which are of yeeres if they haue space and time to do them cannot be saued without them for they are the way to the kingdom though they be not the cause of reigning AEnig 289. To what purpose is it to do good works yet wee are neither iustified nor saued by them Resolution God works though they cannot merit our saluation being both vnperfect and spotfull yet are we bound to do them to obey the commandement of God to glorifie the doctrine and name of God to edifie our brethren to witnesse and assure our owne faith and election and finally to stop the mouthes of the wicked Also to aedifie the weake AEnig 290. How can our good workes please God seeing they haue in them such wants and spots as God hateth Resolution As good works come from our faith and be fruits of Gods spirit so they please God by the intercession of Christ couering the defects and stains of our workes by the mantle of his death and righteousnesse AEnig 291. If heauen be freely giuen for the merit of Christ how is it then the reward of good works Resolution Though heauenly happinesse bee freely giuen as the purchase of Christs passion yet because it is giuen in the end of our life after the workes done as a recompence vseth to be giuen to labourers in the end of the day hence it is in Scripture called a Reward not of debt as due to our worke but of free fauour the better to encourage vs to our worke Matth. 5. AEnig 292. How is it that no man did euer see the Father and yet he that seeth Christ doth see the Father Resolution No man did euer see the Father immediately because the brightnesse of his Maiestie cannot bee endured by any mortall creature but God being in himselfe invisible became after a sort visible in Christ whose doctrine life and miracles be as it were an image or looking glasse wherein to behold the diuine truth power bounty mercy and goodnesse AEnig 293. If in heauen we shall see God as he is and know him as we are knowne how is it written that then our knowledge shall cease Resolution In heauen our knowledge shall bee perfect and immediate by the vision of God himselfe and therefore such meanes as wee haue heere of getting knowledge shall cease no books no ministerie no doctrine c. AEnig 294. How is it eternall life to know God and Christ and yet many shall perish which know God and Christ Resolution It is the beginning of eternall life to know God and Christ by the speciall knowledge of faith begetting in vs affiance and loue in God therfore such as know God and Christ and yet do perish it is because their knowledg is generall and empty of confidence and loue AEnig 295. How may it be that one shall not see that which he doth see Resolution That which one doth see spiritually it may be he shall make no vse of it to himselfe and then hee were as good not
the bond of perfection amongst those as bee vnperfit Resolution Because it fastneth men one to another and linketh all duties together as things are knit together with a band whereby men become the stronger against euils enemies yet themselues still vnperfit because they lacke fulnesse of Grace and Charity AEnig 334. How is selfe-loue a fault yet we are commanded to loue our neighbours as our selues Resolution Selfe loue is a fault if wee loue our owne corrupt reason and will or if we loue our person with an ill grounded loue but it is a vertue for a man to loue himselfe that is his body and his soule with a right ruled loue and thus we are commanded to loue our neighbour AEnig 335. What thing is that which is both ours and not ours and how this may be Resolution Our worldly substance and our spirituall graces are ours in respect of propriety and not ours in respect of vse For wee are bound to communicate vnto others as wee are able or as they haue neede Act. 11.29 30. AEnig 336. What is that which makes things proper to be common and cannot make things common to be proper and how this may be Resolution It is true Christian charity which makes such giftes wherof we our selues are the proprietaries to bee common in vse for the weale of other whereas on the contrary Christ with his merits the word and Sacraments which bee common to all it cannot make proper to any AEnig 337. How may one with charitie curse others seeing we are commanded to blesse and pray for our enemies Resolution The Prophet Dauid out of the spirit of prophesie denounced curses and execrations to the publicke desperate enemies of the Church without the breach of charity which it were not lawfull to doe vnto our priuate enemies Resolution 1 The faithfull in their greatest wants are heires of the world 2 Also in Christ they possesse all things 3 Also in coueting nothing AEnig 358. What is that that increaseth by spending and wasteth by keeping Resolution A mans blessings spirituall and worldly doe increase by giuing them forth according to our abilitie and calling but they waste and wither away being hid in the ground as a talent in a napkin for as to him who hath it shall be giuen so from him that hath not shall be taken that he hath AEnig 359. How are we forbid to lust yet wee can neither liue nor liue well without lust Resolution It is carnall lust either originall or actual with consent or without which we are forbid when we lust some euill condemned of God but it is naturall lust after things necessarie for life and spirituall lust after good things of the life to come without which we cannot liue or liue well AEnig 360. What sorrow is that that is the high way to ioy Resolution Godly sorrow alwaies ends in ioy who so truly mourneth for his sinnes as offences of a good God or for the iniquities and afflictions of others they so sow in teares as they shall reape in ioy AEnig 361. How is grace the mother of good works and yet good works be contrary to grace Rom. 11.5.6 Resolution It is the merit of good works or the doctrine of deseruing by them and placing trust on them which cannot stand with the doctrine of grace for if saluation or election be of grace it is not of works yet one cannot do a good worke but thorough the aide of grace AEnig 362. How is death the wages of euill workes yet eternall life is not the wages of good workes Resolution Euill workes are our owne and bee perfect and so merit death as a stipend by the iustice of the law which accurseth euery sinne but our good workes are from God not our owne and be due to him as a debt also being vnperfect needing pardon therefore cannot merit Rom. 6.25 Rom. 8.18 AEnig 36.3 What is that that at once is both dead and immortall and how this may be Resolution It is the soule of an vnregenerate man immortall by nature and Gods decree but dead in sins and trespasses Ephes. 2. 1. AEnig 364. How can another be flesh of ones flesh And yet this one not flesh of his flesh Resolution Christ the Sonne of God tooke the flesh and nature which is common to all men yet many men haue no communion with Christ hee is flesh of their flesh but they be not flesh of his flesh hee one with them by communion of nature and they not one with him by communion of grace AEnig 365. How may one haue body and soule yet be all flesh and body Resolution A man vnregenerate in respect of his qualities is all flesh and corrupt in hauing a masse and body of sinne before his new birth yet as touching his substance hee consists of body and soule AEnig 366. What creatures bee they which being dead are yet sauage and wilde Resolution Vnregenerate persons are likened vnto wilde sauage beasts for fiercenes of nature and their soules being dead through sinne they walke after the wildnesse of their naturall disposition and so being dead are still wilde yea therfore wilde because dead spiritually AEnig 367. How may a branch be in the Vine yet be fruitlesse and perish Resolution Christ is the Vine all Christians be as branches whereas some bee truely grafted into Christ by a liuely faith and these bring forth good fruit others be in him onely by profession or in the account of the Church or sacramentally as hauing receiued the pledges of vnion with Christ tasting also some of his sweetnesse these remaine barren and fruitlesse Ioh. 15.2 AEnig 368. How may a thing reuiue and liue again which was neuer dead Resolution It is sinne in a naturall man which being stirred and irritated by the Law duely considered and vnderstood is thence said to reviue Rom. 7.9 wheras before it was not dead in truth but counterfetly because it doth not disquiet the conscience as a sleeping dog that stirs not AEnig 369. How may one that is already dead be said to dye while he liues Resolution When he comes to feele himselfe to bee dead and earnestly thinkes of his owne damnation reuealed vnto him by the law though he liue in his body yet he hath a sense and taste of eternall death in his soule it faâ—ing with him as with a condemned malefactor who dieth while he liues Rom. 7.10 AEnig 370. How may one be washed sanctified eat Christ And yet not be saued Resolution One may be washed sacramentally sanctified generally eat Christ in a misterie the signe of Christ for likenes called Christ himselfe receiue the common gifts of the Spirit as to pray to preach c. yet be an hypocrite as Saul Iudas Simon Magus c. AEnig 371. How may one be a great lyer in speaking the truth Resolution An hypocrite speaking truth in his profession yet
In Hell 4 4 In sinnes 5 5 In Sacrament 6 6 In Afflictions 7 7 In Temptations 8 8 In Harts 9 9 In Diuels 10 10 In the Blessings of this life 11 11 In Redemption which exceedeth creation In it mercy and Iustice met together The redeemer is but one Christ. Conceiued by the holy ghost He is without sinne doth subsist in the Godhead both God and man Communication of properties Humiliation in his Birth Two wills in Christ answering his two natures Christ his manhood promised Christ like Melchisedech Christ made sinne by impuâ—â—tion Rom. 8.8 Christ abased in the world His obedience of infinite value Christ heire of the world Our Mediatour our Priest That which is proper to one nature is attributed to the other Christs sacrifice voluntary else it had not been satisfactory Hypostaticall personall vnion is vnseperable The victory of Christ ouer death 2 2 Ouer Satan Christ the corner stone How the manhood of Christ hath eternall life in it Doubble the fruits of Christs death Christ made a curse Hath freed vs from â—uerlasting torment Eph. 1. Phil. 2. Christ his sacrifice but once The vertue of Christs death looke backeward His agonie or soule suffering His loue His buriall Resurrection His life after his resurrection His ascention His locall abode in heauen His sitting on Gods right hand Ieuites of his assention Ioh. 16.7 Sending of the holy Ghost Mediator Intercession His kingdome spirituall Eternall Word of God inspired Mighty in opâ—ration Full of wisdom A mistery Our duty to search the word Indicia Dei 2 2 Indicia oris Dei Effects of the word It is effectuall by the Spirit The antiquitie of the word before the Church The word is Eternall It is a word of peace The word of the Lord is holy Nitimur in vetituÌ„ It iustifieth not How the Law differeth from the Gospel The Ceremoniall Law fulfilled in Christ. The condition of the Law and the Gospel What things are required of him that shall doe the Law Generall Law yeelds to a Speciall Law of Ceremonie yeelded to the Law of Mercy To whom the Law is easie and how Ioh. 5.3 To whom impossible How Faith is commanded in the Law What spirit goes with the law How law is the ministry of death The gospell vnprofitable to the reprobate Profitable to the elect only Diuers effects of the Gospell according to the subiect According to the degrees Famine of the word Gods counsell gouerns the effect of preaching Math. 11. Women may be no publique Teachers Gospell fructuall like raine When the word fructifieth Testament or Couenant of pâ—ace is but one Fathers beleeuing in Christ to come The gospell preached to them Office of the Ministers How ministers be sauiours and what is their worke Maintenance of Ministers Prophets preached Christ. They be Christs friends Iohn Baptist Middle betweene two testaments Apostles Seruants Friends to Christ. They conquered the world to Christ. How Pastors succeede Apostles A good Pastor a good builder Bad Ministers which teach well and liue ill Wolues Hirelings False Prophets Antichrist True Church It is but one Sundryl waies considered It is Christs body She is a Virgine Spouse to Christ. Hos. 2 Fruitfull in begotting children Likenesse betweene Christ and his Church The church a kingdom a body c Faithfull Ministers the Fathers and children of the Church The likenes between Christ and his Church The censure of the Church In excommunication both vnlawfull And lawfull The dignitie of a Christian. Christians equall The church hath a spirituall regiment True Church is vniuersall False Church Vrbs septicollis Reu. 18.2 The benefit of publike assemblies The elect children of Gods house The called children of God Their coniunction with Christ Christs affection vnto them Spirituall mariage betweene them and Christ. How they are in heauen They be new Creatures 1 1 Kings 2 2 Prophets 3 3 Priests They be still vnperfect More excellent then the Angels Most free Separate from the world by effectuall calling Effectuall calling is a new creation A twofold calling What persons for the most part called Faith in Christ is the entrance to eternall life Faith the eye of the soule or spirituall sight Office of Faith with the force thereof Faith once had neuer lost Nature of faith It resteth on Christ onely Least measure of faith No Faith without doubting What fear is ioyned with faith Degrees of Faith How loued before faith Faithfull man a Virgin Vnperfect in knowledge In some more perfect Regeneration Regenerate are children many waies The vse of Sacraments They be misticall signes Against transubstantiation Baptisme how it saueth How it washeth the soule How it forgiueth sinne Lords supper How eaten How Christ becommeth our foode Spiritually 1. Cor. 13. 12. Math. 26. 26. 27. 1. Cor. 11. 24. Against corporall eating Iustification by faith It is but once Christs iustice ours by imputation Rom. 4. throughout Ro. 10. 4. No man righteous in Gods sight How works do iustifie Adoption by Grace Certainty of our adoption Sonnes of God bee heires Inheritance of heauen hath perfection with differences in degrees Adoption an effect of the spirit The dutie of adopted sonnes Certainty of adoptist Adopted ones why afflicted Free from slauish feare Reconciliation Sanctification It is vnperfect It is a totall change But not absolute The end of sanctification Free from the law Mortification Deniall of a mans selfe Buriall of sinne Mortified in part Resurrection to newnesse of life Spirituall Combat is Continuall It is irkesome Least degree of repentance Repentance a great blessing of God How true repentance distinguished from false Repentance giuen to great sins All men need repentance but not all alike Repentance is the ioy of Angels Generall Repentance sufficient for secret sinnes Good works necessary to saluation They serue to many good purposes How they please God Heauen a free reward of good works God is to be known by Christ. Our knowledge not perfect heere Sauing knowledg is effectual and special Practike knowledg is best knowledge Knowledge without practise is fearefull Knowledge ioyned with godlinesse Knowledge with sobrietie Knowledge groweth by right vse Knowledge abused an occasion of sinne Who bee truly wise Hope How it differs from faith Hope aboue hope How saued by hope Hope ashameth not Our loue of God springs from his loue to vs. Loue lesser then faith being an effect of faith Loue mixt with child-like reuerence For loue of Christs all so be forsaken How earthly things to be loued vnder Christ. Parents lesse to bee loued then Christ. Idolatry to loue ought more then Christ. True feare of God Gods children reioyce with feare Humble prayer It is alwaies heard A speedie Messenger It must come from a feeling of our spirituall beggery There is inward mentall prayer Vocall praier By praier the poore profit the Rich. Patience Relieues our miseries Humility Springes from feeling of our vilenesse The humble are exalted Praiers of the humble accepted Sabboth holy True zeale A broken heart better then Sacrifice Our neighbour to bee loued for Gods sake Brotherly loue the bonde of perfection The loue of a mans selfe is the paterne of a mans loue to others Loue makes all things common for vse It cannot make things common to be proper It loues priuate enemies Maketh rich Good things increase by vse Some lusts be good Godly sorrow a path way to ioy Grace the mother of good works Euill works merit hell Vnregenerate men Haue no fellowship with Christ. Wholy poluted Of a brutish disposition Seem to be in Christ. In their ignorance of the Law sin is dead In the right knowledge of the Law themselues doe dye How far they may go and yet perish The hypocrite is a great lyer Sinne turneth men into beasts Securitie Contrary Apparance of some righteousnesse in some wicked men Scorning the height of sinne Sinne in many is still and quiet Sinne of oppression dangerous Vnbeleife the greatest sinne Outward Idolatry how many waies Sinners be slaues Enuy a Diabolicall vice A wicked tongue How farre ignorâ—nce is a sinne An euill heart mars cheife workes Wicked men sinne freely yet cannot chuse but sinne Idle knowledge Deniall of God Men must hinder sin in others else they sinne What is strife is wicked An euill man can doe no good work Actions to be iudged of by the end and minde Sinning against conscience Rom. 14. Wicked praiers be sinnes Losse of soule the greatest losse Vsury committed without sinne Lending being a worke of mercy must be free as Christ commandeth Luk. 6. Euill worship is no impeachment to religious worship Vocation of the Gentils Bodies immortall Death the gate of heauen hell All men must die Death the last enemy must be destroyed Some onely changed Certainety of resurrection By the power of Christ. Of men women Spirituall bodies after their resurrection Last iudgment Christ the Iudge How Saints shall iudge All iudged yet with differences The world but altered in qualitie not aboleshed Heauen Hell Hell of conscience Angels assumed bodies for a time True Christians most blessed God is the Soule of the world Liâ—ely faith â—â—aseth at our death No vse of it in heauen Christ entertained by a faithfull soule Hell fire vnquenchable Torment of the damned We must not follow the wicked Our minde renued in part The full fruit of Adoption enioyed in Heauen Dumbe deafe how saued Elect found of God before they seeke him Vncleannes Originall sinne in Infants Man wise but by participation of Christs wisdom How men-giue glory to God How Paul built on no other mans foundation How one man must please another Gospell how preached to all the world All saued how to be vnderstood Numbring our daies Mortification A Child and a Seruant both at once The ladder to heauen is Christ. Vpon who the Angels ascend and descend The Heauens wherfore made The Spirit it is that teacheth vs how to pray The wicked how said to know God The spirit how it praieth for vs. Christ how called a Seruant Rom. 9.1 Swearing how forbidden How a thing may be said to be prolonged yet done in due time How Christ is said to be the sonne of Dauid The raising of Christs body an argument of his godhead How all men are liers The works of the law iustifie not and why Of Faith and works Of patience Of iustification and condemnation Wee were bought with a price Baptisme of infants Dying to sinne
of proceeding Examples whereof amongst many easie to be marked take one or two The Church is compared to a vineyard an house a floore a net Againe that truth That all must belieue in Christ that will be saued is taught by way of commandement 1. Iohn 3.23 of exhortation Heb. 10.21 of example Heb. 11. of promise and of threatning also Iohn 3 18. also 36. Similitudes are rather for illustration to make darke things plaine then for confirmation to proue any doubtfull thing Such is the similitude of the euill steward of a vine Ioh. 15. of a King marying his sonne c. for similitudes are not argumentatiue The authority of diuine Scripture must not be subiected to humane capacitie August The reason whereof is because corrupt reason cannot diue so deep as Gods truth and the wisdom of God in his word is infinite our vnderstanding finite therefore they erre which will belieue no more than their reason can reach And this error hath been the mother of very many errors Whatsoeuer wee read in any heathen or ecclesiasticall author be it Father Doctor or Counsell or whosoeuer contrary to that wee read in scripture wee ought reiect it as false August In Ireneus we read that Christ died at the age of 50. yeeres Augustine that the communion ought to be giuen to infants In Origen that at length all deuills and men shall be saued and innumerable such like in other authors The reason is because the Scripture conteineth an infallible and perfect truth therefore it must needs be refused as false whatsoeuer in matter of religion and saluation is beside it or against it and whatsoeuer any of the learned Fathers do write truly iâ— must not be belieued because it comes from them but because it is grounded on Scripture or sound reason Certaine precepts are in common propounded to all as the X. commandements and whatsoeuer precept serues to expound them or illustrate them and some priuat to certain speciall persons as that to Abraham of killing his sonne to the Israelites of spoyling the AEgyptians Also diuers peculiar precepts to magistrates fathers and children pastors c. These common and proper precepts are to be marked because by that meanes a man shall the better walke in the waies of his calling August de doct christ All things reported and commended in Scripture must not be imitated by vs. Because many things well done were personall and not done for example to warrant vs to doe the like August de doct christ This being not knowne hath cast many vpon vnlawfull enterprises as one M. r Birchet in England who by example of Ehud thought he might haue killed a great personage in this land whom he took to be Gods enemie as some of Christs disciples offended by preposterous zeale in following Elias example calling fire from heauen When the Scripture speaketh somthing darkly it vseth for most part to ioyne thereto some plaine thing in the same place to giue light to it Whitaker Also it is Ieromes rule Esay 51. 1. the latter end of the first verse being somwhat hard is presently opened in the beginning of the second verse and in Deut. 7. 3. God hauing said thou shalt not make mariages with Canaanites by and by declares this more fully in the next words Also the 3. verse of the first of Esay expounds the second and the former part of the first verse of Esay 53. doth expound the latter and in Rom. 10. the 5. and 6. verses mentioning the righteousnesse of the law and of faith expoundeth the 3. verse touching our owne righteousnesse and the righteousnesse of God also the confession spoken of in verse 9. is interpreted verse 13. by calling on the name of the Lord. and in vers 8. hauing said the word is neere in the end of that verse sheweth what word hee meaneth to wit not of the law but the Gospell This is the word of faith which we preach See the like Rom. 8. 20. 31. 2. Tim. 4. 6. Rom. 11.7.8 1. Cor. 5.9 Ephes. 5.32 and often elsewhere though not alwaies For somtime we are to range farther of to fetch the sense of some places which we read The not obseruing of this Rule holds many in ignorance and carieth others to many errors We may not imitate the workes of Christ which be miraculous and proper to him as mediator but his morall duties only For they onely were giuen vs for example and paterne Math. 11.29 30. 1. Pet. 2.21 1. Ioh. 2. 6. that wee should walke as he hath walked The ignorance of this caused some to counterfeit themselues Christ as one Moore in K. Edward the VI. his time and one Hacklet in Q. Ellzabeths time Dauid George and sundry others according to that foretold Math. 24. Those things which are subordinate one put in order vnder another doe not fight and iarre so as vpon affirming one of them should follow the denying or excluding of the other as grace of the Father merit of the Son operation of the holy ghost ministerie of the word faith sacraments are subordinate in the matter of mans regeneration and saluation Kickerman Therefore it will not follow we are saued by grace ergo not by Christ. or this we are saued by Christ or iustified by Christ ergo not by faith or this we are iustified and saued by faith ergo what needeth ministerie or sacraments or prayer or good works as popish Priests reason most absurdly Againe Gods prouidence and endeauour in the vse of second causes and meanes be subordinate vnder and seruing one the other Therefore it will not follow we need not pray nor worke nor vse phisicke for body or soule nor preaching because it is ready appointed by Gods prouidence what shall be and what not be which all our care cannot alter as many fantastically argue to their owne perill and ruine Thus in the deliuerie of Christ to death God and Christ and Iudas Satan and Iewes are all subordinate These three latter as instruments to the two former all doing one thing though not to one end Scriptures do diuers times by the poore and needy vnderstand all Gods people poore or rich The reason is because howsoeuer the equitie of the things commanded or forbid may stretch to all sorts wealthy and needy yet there may bee particular reasons why we ought more especially regard the poore and why to that end God would commend his owne peculiar care of them amongst many examples hereof take these few Psal. 10.14 Psal. 14. 6. Psal. 72.2 he shall iudge the poore with equitie but in the next verse this office of Gods magistrate is enlarged to all the people Hills shall bring peace to the people by iustice The like Ps. 82. 3. 4. Iudges are charged to doe right to poore and needy and to defend them yet it is their dutie to discharge and performe
by the nature and condition of promises for legall promises may be found in books of the new testament as Ro. 2.7.8.9.10.11.12.13 also Rom. 10. 5. Gal. 3. 10. 12. and contrarily promises Euangelicall of grace may bee found in the books of the old Testament as Psal. 132. 1.2 also Ierem. 32. 31. 32. c. therefore they are to be discerned the one from the other in this sort namely according to the rules following Wheresoeuer promises of temporall or eternall good things are made on condition of works as they be the perfect keeping of the law all such promises are legall which no man can lay claime to except he bring an absolute obedience in no point failing which none since Adam saue the man Christ can do therfore he only hath right to eternall life and to all good things in the strict iustice of the law they which belieue claime by his title conueied to vs by faith in Christ. All promises of the life to come or of this life which be made on condition of belieuing or of repenting and working as repentance and workes though vnperfect be signes markes and fruits of faith and faithfull persons all such promises be Euangelicall whereunto euery beleeuer how weake soeuer be his faith but as a grain or mustard-seed may lay claime and challenge through the grace of God freely promising and giuing them Christ his sonne and all good things with him as godly sorrow bringeth repentance to saluation 2. Cor. 7.10 and Luk. Blessed are they which heare and keep the word and 1. Timoth. 6. Godlinesse hath promises c. Psal 1.1.2.3 and Iohn 3. hee that belieueth shall not be condemned he shall be saued hee shall passe from death to life and the iust by faith shall liue Hab. 2. 4. all those and all of this sort and sute are promises of the Gospell The well obseruing this difference between promises of the Law and Gospell will bring great light both to teachers and hearers and the neglecting of it will trouble and confound both nothing being so dangerous as not to distinguish well betwixt Law and Gospell as M. r Fox and Luther do teach at large Touching such places of scripture where morall duties be commanded and commended they must be vnderstood according to these Rules following set downe by M. Estay in Psal. 119.1 Though no word bee spoken of Christ yet it must be vnderstood that he alone is the full cause of euery part of our saluation Act. 4. 12. All morall duties are then commended in any party when the party that doth them is first in Christ hauing his righteousnesse imputed to him and his sinnes pardoned through the death of Christ. Reason is because all our duties are acceptable to God through Christ 1. Pet. 2. 5. and that without faith in Christ none can please God Heb. 11.6 lastly because our best duties being vnperfect and full of blemishes must bee purged by forgiuenesse of sinnes therefore the good things done by Saul or Iudas or proud Pharisies or other euill men please not God All good workes must haue a pure heart for the beginning and Gods glory for their end that is they must be done of conscience to godward out of obedience to his word and with desire and purpose by such obedience to glorifie him for the bare deed neuer please God Thus Abell thus Abraham Moses Dauid Ezekiah did their works and all the regenerate doe them thus and thus Papists neither do nor can do good works Morall duties when they haue blessednesse promised to the doing of them are not to be considered as causes thereof that is Christ as is said before but as signes which shew to a man that he is faithfull and therefore happy and blessed or as the way which leadeth to blessednesse These duties must not bee vnderstood in the strictnesse and rigor of the morall Law but expounded of a continuall and vnfained desire purpose and indeuour to doe them sorrowing when wee cannot doe them as we ought asking pardon wherein we faile and setting a fresh vpon them striuing alway to prooue better and better This rule would preuent scruples and feares which weak ones haue thorow a sense of their owne wants and failings When the scripture commends any as being perfect or exhorteth any to bee perfect it must bee vnderstood of vprightnesse not of absolutenesse of a perfection in parts striuing to all duties not in measure and degree for it is impossible for any Saint in this world to attaine to a certaine and perfect loue and obedience that is reserued till next life Estay in Psalm 199. this Rule would haue preserued Familists and Papists from conceit of imagined perfection in this life Likewise the Scriptures that affirm of the Saints that they are worthy must either be vnderstood of the worthinesse of the person accepted as worthy for Christ his worthinesse not of the worthinesse of workes or else worthy signifies in such texts no more but meet and fit as Math. 3.8 Luk. 21. 36. Col. 1.12 Reu. 3. 4. for they are worthy Thus there will be no footing for Papists merit in these texts of scripture Perkins in Reu. 3. In the doctrine of iustification of elect sinners before God where the Scripture mentioneth Christ onely without faith there vnderstand it alwaies with reference to faith see Gal. 3. 8. and contrariwise where faith is mentioned withouten Christ it hath respect to him as the obiect Rom. 3. 28. 30. Reason is because there is a necessary mutuall relation betwixt faith the instrument and Christ the obiect and matter of our righteousnesse Christ iustifying such onely as haue faith to beleeue in him and faith looking directly and only to the promise concerning Christ. The ignorance of this Rule bred that absurd and vn-gospellike error of actuall iustification by Christ without the help of faith The books of the new Testament speake of the passion of the Lord Iesus by a Synecdoche that is putting a part for the whole the visible sufferings for the invisible Thus vnder his suffering of death be comprehended all the sufferings of his life also his whole suffering spirituall and bodily is comprehended somtime vnder the offring of his flesh or body as 1. Pet. 1. 24. Heb. 10.10 1. Pet. 4.1 sometime vnder sprinkling or shedding his bloud Math. 26.28 1. Pet. 1.2 somtime vnder his stripes Esay 53.5 and that all both the inward paines of soule properly felt for sin and outward smart of the body went together for the full and whole sacrifice for sinne is very clere by Heb. 9 28. where it is written that by the offering of himselfe hee put away sin that is his whole manhood was the sacrifice propitiatorie for sinne also the story of his sufferings which mentioneth his soules sorrow ere euer his body was medled withall makes it most manifest Math. 6.38.39
feare this God AEnig 81. How can God harden mens hearts yet not be the authour of sinne seeing hardnes of heart is a sinn Resolution God hardeneth not by infusing sin but by offering occasions Secondly by giuing vp to Sathan Thirdly by withdrawing his grace Fourthly by enclining effectually the will that way to which yet it freely runneth and all this hee doth not as an euill authour but as a righteous iudge punishing sin by sinne AEnig 82. Who are they which bow to Christ yet haue no knees and serue him though they loue him not Resolution They bee the Diuels who hating Christ extreamely yet against their willes are subiect to him as to their Lord. Which is meant by bowing the knee Phil. 2. 10. AEnig 83. If the promises of this life be made vnto godlinesse how is it that the wicked doe so prosper in the world Resolution Gods promises euen for temporall blessings bee made to the Godly 1. Tim. 6. who alone through Christ haue right to them and how little soeuer they enioie they haue sufficiencie which they hold with the fauour of God as a testimonie of his present loue and pledge of future happinesse yet because God seeth want and afflictions fitter for them because at last he meanes Heauen to them therefore are they often scanted and troubled here when many wicked men abound in wealth and pleasure because they should be left without excuse and to commend Gods bountie and kindnes in doing good to the euill Luk. 6. AEnig 84. What worke of God is that that doth excell the worke of creation and wherein infinite mercie and extreame iustice meet together without impeching one the other Resolution It is the worke of redemption wherin the worde became man a seruant a curse wheras at the creation God made the world by his speking a word Also in our redemption God punishing sinne fully in his onely sonne and for his sake sparing and sauing sinners he so shewed infinite mercie as it was without hurt to iustice a maruellous wisedome worthie to be reuerenced and loued AEnig 85. How can one be two and these two but one Resolution Christ in respect of his person is but one yet this one Christ is both God and man because of his diuers natures there is in Christ one nature and an other and so he is two yet there is not in him one person and another and therefore he is but one AEnig 86. How may a woman be with child of the holy Ghost and yet that child not to be the Sonne of the holy ghost Resolution Thus. In the conception of our Lord the holy ghost had not the place and office of an instrument as a father but of a principall efficient cause by a secret mighty working sanctifying and enabling the Virgin to conceiue a Sonne Mat. 1. Luk. 1. AEnig 87. How may one be the Sonne of a sinner yet that sonne be without sinne Resolution Mary the mother of Christ comming from Adam by ordinary generation must needs bee a sinner yet hir Sonne being borne of hir by the extraordinarie power of the Spirit clensing that lumpe of flesh whereof his manhood was formed hee became pure and sin-lesse in conception birth life and death that he might offer vp himselfe a spotlesse sacrifice Heb 4. AEnig 88. How may one be truly a man and yet that man be no person Resolution The humane nature of Christ being so assumed into the vnitie of the person of the sonne of God as out of it it had no subsistence he is in such sort a very true man as yet that man is no distinct person from the sonne of God Rom. 1.4.5 Gal. 4.4 AEnig 89. How can that which is neither visible nor palpable be seen and felt Resolution The Godhead of Christ being an invisible vncorporeall substance yet in the assumed nature of man became sensible was felt and seen and heard as it is written 1. Ioh. 1. 1. Our hands haue handled that eternall life AEnig 90 How can that which is greater then heauen and earth bee inclosed within the compasse of two spannes Resolution The sonne of God being greater then the world in respect of his vnmeasurable Dietie yet as touching his humanitie was shut vp in the narrow compasse of a womans wombe Mat. 1. AEnig 91. Who is he that hath two wills and but one soule and how Resolution Christ as man had a created humane will but as God equall to his Father hee had an vncreated diuine will yet had but one soule Matth. 26. Father not as I will but as thou wilt here is the will of the man Christ desiring through the infirmitie of humane nature to be freed from the bitter cup of his passion yet with submission through faith to the diuine will appointing it otherwise AEnigma 92. How can one bee before he was and not be when he was Resolution Christ was God before he was man Ioh. 8. Before Abraham was I am and thus hee was God when hee was not man Also hee was man by the promise of his Father and vnto the faith of such as did beleeue the promise of his comming when as yet his manhood had no actuall being AEnig 93. How can one haue a father and mother and yet haue neither father nor mother Resolution Christ as the Sonne of God had a Father and a mother as the sonne of man Mat. 1.17 yet as he was God he had no mother nor father as he was man Heb. 7. againe Melchisedeck liued so long as the knowledge of his parents were worne out AEnig 94. How can one that is no sinner yet bee more then a sinner Resolution It is written of Christ 2. Cor. 5.21 that he was made sinne for vs. which in some sense is more then to be a sinner as to say that the wisdome of the flesh is enmitie against God is more then barely to say it is an enemie against God yet in truth Christ was not so much as a sinner being that Holy one of God who knew no sinne but because hee had the sinnes of all the Elect imputed to him that by the sacrifice of himselfe he might take them away thence it is written of him that he was made sinne for vs. for saying he had no sinne inherent in his owne nature he had died vniustly had he not died for sinne imputed AEnig 95. How may it be that one that is extream poore should by his pouertie make many rich Resolution Christ Iesus being heire of all Heb. 1.2 yet willingly humbled himselfe to such pouertie that foxes and birds were in better case then he by which extreme pouertie hee merited for all his heauenly and spirituall riches 2. Corinth 8. AEnig 96. How can finite obedience deserue infinite glory Resolution The obedience of the man Christ to his Father in respect of the things done and the time
commandements are easie to such as being regenerate are strengthned by the Spirit to walke in them and haue their failings forgiuen them by grace to others they bee heauy and buthensome Also the perfect fulfilling of the Law is to all a yoke intolleâ—able Acts 15.10 AEnig 148. How is faith commanded in the Law it being a part of the Gospell Resolution Faith as it is a worke or action it is commanded in the first Commandement wherein we are charged to beleeue what God speaketh and to trust in him but as faith hath a propertie to apprehend Christ with all his merits it is a part of the Gospell a condition of the couenant of grace and is not of the law Gal. 3.12 Ro. 1.16.17 the Law doth generally command vs to beleeue but speciall faith to beleeue in Christ that is required in the Gospell AEnig 149. How is the Gospell and not the law called the ministry of the spirit which workes in and by the law as well as by the Gospell Resolution The law hath the spirit of feare and bondage ioyned to the ministery therof but the ministry of the Gospell being accompanied with the spirit of regeneration and adoption which bee the most noble and worthie eeffects of the spirit hence is it called the ministry of the spirit by an excellency AEnig 150. How was the law ordeined to life yet the law is the ministry of death Resolution In Gods purpose it was giuen vnto life hauing also promises of life It is turned vnto death accidently because by breaking it we incurre the sentence of death whereof we being conuicted in our consciences wee do see and feele our selfes to bee dead and vnder condemnation Rom. 7. 9. 10. AEnig 151. What mould or stampe is that which leaueth no print nor figure Resolution It is the Gospell the doctrine wherof being applied to the Consciences of vnbeleeuers doth leaue behinde it no print or stampe of sauing grace AEnig 152. What glasse is that which changeth into it selfe such as looke into it and how this may be Resolution It is Christ Iesus reuealed in the preaching of the Gospell to the conscience of elect beleeuers transforming them effectually into his owne Image of true holinesse setting vppon them the stampe of his grace 2. Cor. 3. 18. AEnig 153. 154. What sauor is that that is both sweete and deadly at once and how this may be How can one word at once both harden and soften Resolution The word of the Gospell is a sweete sauor to quicken vnto life the elect sinner in his effectuall calling but it giues a deadly sent to the killing spiritually of them that receiue it not Hardening these in their corruption mollifying and softeining the other as the sunne softeneth waxe hardeneth the clay 2. Cor. 2. 15. one cause may haue diuers yea contrary effects in respect of sundrie obiects AEnig 155. What is that which at one time is both seede and bread and how this may be Resolution It is the doctrine of the Gospell which is as it were seede to beget a new the elect who receiue it into their hearts through faith And afterwards it is as bread and will bee to nourish and strengthen them vp in Christ 1. Pet. 1. 23. and the second Chapter and second verse AEnig 516. How may there be a great famine of bread where there is a plenty of bread Resolution This may happen in a Country where earthly blessings abound the word of God to bee pretious and rare to be found there may bee plenty of corporall bread where is scarcity of spirituall bread AEnig 157. How many two men at one time attentiuely heare one sermon being both alike corrupt yet the one receive the doctrine the other refuse it Resolution Thus the one being ordeined to life eternall is also ordeined to faith the meanes of life And therefore is effectually called the time of this happie vocation being come the other not belonging vnto Christ but appointed vnto wrath is left to his naturall corruption and so refuseth the word Act. 13. 48. Ioh. 10. 26. or thus that is reuealed to one which is hid from another because it pleaseth God AEnig 158. How may a woman pray and prophesie in the assembly without sinne seeing she is forbid to speake in a congregation Resolution She may bee said to pray and prophesie because shee is present at both partaketh in both and giueth her consent so in a sort the action is hers but she is forbid to speake as a publike teacher not as a priuate partaker 1. Cor. 11.5 AEnig 159. How may a raine fall plentifully yet no grasse or stone to be wet with it Resolution It is the doctrine of the word which comes downe vpon the hearts of Gods children as dew or raine to make them fruitfull in good workes Deut. 32. 2. AEnig 160. How may the same sâ—ede fructifie the same day it is sowne yet not fructisie in seauen yeare after Resolution The seede of the word in some bringes foorth fruite presently as in Lidia and Act. 2. 37. in other it lies long in their hearts as seede in the ground ere it fructifie as in the Apostles of Christ who remembred and vnderstood the wordes of their Lord long after they were spoken AEnig 161. How is it there being both an old testament and a new yes the testament is but one Resolution The Testament for the substance which is saluation by Christ And for the condition of it which is faith it is but one yet for the diuers manner of dispensation of it it is called old new as if it were two As it was giuen to the Iewes by Moses in many darke rites and ceremonies which in time were to vanish so it was old but as it is giuen to all Christians by Christ in few and plaine Sacraments to continue without change so it is new AEnig 162. How was Abraham dead long ere Christ was borne yet Abraham did see the day of Christ Resolution It is true that Christ came into the world long after Abrahams death yet Christ and his day were seene of Abraham and other beleeuing Fathers by the eye of faith to which things to come are present And Christ is the same for euer AEnig 163. If the Gospell be only the power of God to saluation how were they saued that liued afore the Gospell Resolution If by the gospell we vnderstand the narration of Christs doings and sufferings set downe by Euangelistes the fathers before Christ might be and were without this yet were saued by the gospell for that they had the promises concerning Christ which be the effect of the gospell and did saue such as beleeued them Gal. 3.8 God preached the Gospell to Abraham Act. 15. 11. AEnig 164. Who is he that is both a father and a nurse at once and how this may be Resolution It is the minister of Christ who is
ecclesiasticall estate whose seauen heads are seauen hills and the ten hornes are the seuerall Kings that gaine their riches and power to vphold it Apoc. 17. 9. 12. AEnig 205. Who is that that fitteth in the Temple of God yet neither that Temple wherein he sitteth nor himselfe be any sound member of the Church of God Resolution It is that Antichrist raigning where God once had his Temple and Church which now through Idolatry and errors is become a cage of vncleane birds the habitation of deuils the hold of all foule Spirits aduersary to Christ and his Church Apoc. 18.2 AEnig 206. Where is the market wherein wine hony and milke are to be bought without money Resolution It is the publike assemblies of the Saints wherein the graces of the Spirit for their great sweetnesse and profit likened vnto wine milke and hony are to bee had and obteyned freely from God who takes nothing for them at our hands howsoeuer his Sonne hath with a great price purchased them for vs. AEnigma 207. How may one be a Sheep who neuer came in the folde Resolution The Elect not yet called are the sheep of Gods purpose who hath decreed to gather them by his word and spirit into the fould of his Church and to make them sheep of his vocation Iohn 10. AEnig 208. What name is that which none knowes saue he that receiues it Resolution It is the name of the child of God Apoc. 2. 17. 1. Iohn 3.1 or to be called the child of God AEnig 209. How can a sister marry the brother and brother marry to brother yea and naturall mother to a naturall sonne and all this without sinne Resolution Euery one that doth the will of God is vnto Christ as his brother and sister yet linked to Christ by a spirituall mariage whereby the Virgin Mary is espoused vnto Christ hir own naturall Sonne to whom she is maried by faith as all beleeuers be AEnig 210. How may one bee a mother that neuer had childe Resolution All the Godly among whom many be childlesse are vnto Christ as his mother dearly loued Math. 12.49 AEnigma 211. How may there be a mariage betweene the quicke and the dead Resolution Thus the Elect which are dead to sinne through mortification are maried vnto Christ in heauen Rom. 7.4 AEnig 212. What creature â—s that which is both in heauen and earth at once and how this may be Resolution It is the true beleeuer who as touching his person is heere on earth yet at the same time as touching his owne hope and in Christ his head hee is in heauen Eph. 2.17 AEnig 213. What liuing creature is that that is neither plant beast woman man nor Angell Resolution It is the new man or new creature which liues vnto God 2. Cor. 5. 16. Rom. 6.9 AEnig 214.215.216 How can one bee a King and haue no subiects to rule How may one be a Priest that is of no order How can one be a good Prophet and no Minister Resolution Euery true Christian is a King to raigne ouer his lusts by grace till he reigne with Christ in glory And a Prophet to teach himselfe and those vnder his charge And a Priest to offer spirituall Sacrifices all the works of his calling acceptable to God thorough Iesus Christ. 1. Peter 2.9 Apoc. 1.6 Col. 3.16 AEnig 217. What men are they who while they liue neuer come to the age of men and how Resolution Christians which be men in yeeres yet so long as they liue heere neuer attaine to the age of perfit men in Christ Eph. 4 13. they daily grow toward it but are not of full age till they come into heauen AEnig 218. Who is he that being but a meere man is more excellent then the Angels Resolution It is euery good Christian who by incorporation into Christ is become his true member flesh of his flesh and bone of his bone which is a dignitie and excellencie deigned to the very Angels who are as seruants to minister vnto the elect in this respect that they are one with Christ and Christ one with them Hebr. 1.14 4.6.7 8.16 AEnig 219. Who is he that serues euery man yet is not the seruant of any man And how this may be Resolution The godly Christian through loue is ready to doe seruice vnto euery one that needs him Galat. 5.13 yet will he not suffer his conscience to become seruant and bond to mens traditions 1. Cor. 7. AEnig 220. Who is he that liues in the world and yet is none of the world And how this may be Resolution It is the child of God who still remaines in this elementary world amongst men till he be translated into the celestiall world amongst the Angels In the meane while he is none of the vnbeleeuing world out of which God hath singled him by an effectuall calling to Christ. Ioh. 15.19 AEnig 221. What Children bee they which neuer had any Mother Resolution They be the holy elect Angells who are the children of God though not by adoption for they were neuer out of fauour yet by creation Iob 1. AEnig 222. What is that which makes things which are not to be Resolution It is an effectuall calling by the spirit which maketh the elect who were not actuall members of Christ and sonnes of God to become such as in the creation things which were not meere made to exist and bee in an instant AEnig 223. How came Christ to call sinners to repentance yet many which heard his call did not repent Resolution The end of Christs comming it was effectually to call elect sinners being changed by grace and made obedient to the voice of the Caller whereas other sinners were generally and outwardly called by his word without the quickning spirit of Christ to bowe their heart AEnig 224. How can things which are not confound things which be Resolution When poore simple contemptible persons which in common account are not be called vnto Christ and the wise the rich the noble of the world which onely are seeming to be something be passed by thus doth God by things which are not confound things which are making it appeare that the glorious things on which the world doteth are nothing with him 1. Cor. 1. 26.27.28 AEnig 225. How may one haue eternall life before he comes at heauen Resolution Whosoeuer truly beleeueth God to be his God and Father in Christ being also led by the spirit of Christ he hath now the beginning of eternall life though he but a pilgrim heere on earth Gal. 2.5 last AEnig 226. 227. How may one be blessed who beleeues and sees not yet beleeuing to bee all one with seeing How can one walke by faith and not by sight whereas faith is nothing but sight the Resolutions One who doth beleeue though he neuer saw Christ with bodily sight he is a blessed man yet
denying it in his works prooues a great lyer 1. Ioh. 1. 6. AEnig 372. How may one bee both a man and a beast at once Resolution As Herod was by nature a man in qualitie a foxe for his subtiltie and wilinesse Also obstinate and desperate sinners haue the substance and shape of men yet the condition of dogs and swine Mat. 7.7 AEnig 373. Who is he that sleepeth while hee is awake Resolution The carnall and carelesse gospeller his soule sleeps in sinne being secure of Gods iudgments while his bodily eyes be awake also on the contrary the soule of the godly is watchfull when the eyes of the body are closed with sleepe euen in bodily sleepe his heart sleepeth not AEnig 374. How doth the Scripture call some righteous who haue no true righteousnesse in them or imputed to them Resolution One whose life is outwardly reformed may lacke both inherent righteousnesse a fruit of Sanctification and imputed righteousnesse by faith yet doing many righteous deeds may seem to himselfe and to others to be righteous and somtime the Scripture calls such righteous speaking of men as they appeare not as they are Ezek. 18. Ezek. 3. AEnig 375. Who are they that ioy in that that hurts them and loue that which they abhorre and how this may be Resolution Sinfull scorners reioyce in iniquitie and make a pastime of sin which turns to their destruction in the end also they loue such euils in themselues as they abhorre in others Rom. 2. Mat. 7. 2.3.4 Mat. 23.23.24 c. AEnig 376. How may it be that sin should be dead in any person and that person not mortified and dead to sinne Resolution In the phrase of Scripture sinne is said to be dead when it lyes still without moouing not vexing and fearing the conscience this is but a seeming death of sinne which may be and is in many who neuer knew what true death and mortification of sin meant Rom. 7.8 AEnig 377. What bread is it that alwaies hurts the owner and the eater Resolution It is the bread of oppression gotten by deceit and violence which being sweet in the mouth prooues grauell and bitternesse in the belly Prou. AEnig 378. What sinne is that that most dishonoreth God yet is least regarded of men Resolution It is the secret vnbeleife of the heart which at once robs God and spoyles him of his mercy truth and power whereas most men make least account of this sinne because it is most high from common vnderstanding and from common sense AEnig 379. How may one worship the true God yet be an outward Idolater Resolution First if the true God be worshipped in a strange manner by a worship not commanded in his word as Papists Secondly if the true God bee worshipped out of Christ or not by or with Christ as the Iewes and Turks do worship him Thirdly when men are present at Idoll-seruice and yet reserue their hearts for God as neuters and time-seruers doe AEnig 380. How may one be both a Vassall and an Emperour at once Resolution If a worldly Prince be a slaue to his owne passions and lusts he is at once both a Vassall of sinne and Emperor of men Also euery godly person reigning as emperour ouer his affections confesseth himselfe a vassall and seruant to do all homage vnto Christ his Redeemer AEnig 381. What vice is that that maketh men likest the deuill and vnlikest to Christ and how this may be Resolution It is the vice of enuy and pride wherby men most resemble Satan who out of most deep pride against God and enuy against man ouerthrew himselfe and all mankinde AEnig 382. What fountaine is that that sendeth forth both sweet waters and sowre and how this may be Resolution It is a malicious and blasphemous tongue which at once blesseth God and curseth man Iam 3.9.10 AEnig 383. How is ignorance a sinne yet one may be ignorant without sinne Resolution Ignorance of some truth which we may know and are bound to know is a sin against the first Commandement yet one may be without sinne ignorant of many things which be vnpossible to be knowne and vnbehoofefull such is the ignorance of Christ and of the Angel touching the last day and of man touching the same and all other secrets of God which his word doth not teach AEnig 384. What is that that maketh some mens best works their greatest sinnes and how this may be Resolution It is a false heart or an euill vnbeleeuing heart mockinge God with shewes and men with apparances of pietie and vertue when all is rotten and vnsound within at the bottome Esay 1. and Esay 66. AEnig 385. 386. How may one sinne necessarily yet not certainely and compulsarily How is there a necessity of sinning where there is a liberty of willing Resolution All wicked men sinne necessarilie being seruants and bond-men to sin so as they can doe nothing but sinne yet their will sinning freely by election they sinne without compulsion as Christ saith of the Iewes Iohn 8. they would do the lust of Sathan their father yet addeth that they were bound necessity and liberty may well meete together a thing may be freely done which is yet necessarily done howbeit liberty compulsion cannot stand and agree in one man the will of men is neuer compelled yet is it in seruitude to lust AEnig 387. How may one at one time in respect of one thing both see and not see Resolution An euill man may see a truth speculatiuely to koow it yet not so see the same truth as to practise it AEnig 388. How may one denie him whom he professeth Resolution If he denie him in deedes whom he professeth in words AEnig 389. How may God iustly not hinder sinne when hee may yet it were a fault in vs so to doe Resolution God is most free men are bound to his law Also it is a part of iustice in God not to hinder sinne when thereby former sinnes are to bee finished lastly sometime this not hindering of sinne prooues occasion of many and great good as in Adams fall in Dauids and Salomons sinne in Peters deniall AEnig 390. How are we commanded to contend for the faith and yet contention is forbid as a fruite of the flesh Resolution There is a holy and necessarie contention when according to our vocation we striue for the feare and worship of God for vpholding the doctrine of faith with desire not to ouercome men but the errours vnto Gods glorie and profit of the Church but priuate contention with bitternesse in our owne quarrels or publike needlesse and godlesse contentions be fruits of the flesh AEnig 391. How may one doe many good things yet himselfe an euill man Resolution Herod and Iudas not hauing faith a good conscience were ill men yet they did many things which for substance of the worke done were good and good
to others yet in respect of the persons who did them they were no good but euill workes for an euill tree cannot bring forth good fruite AEnig 392. 393. How may two moue the same question yet the one offend the other not How may three laugh at one thing and onely one of them be without sinne Resolution If the one moue it curiously for strife sake the other soberly for learning sake to be better instructed or if the one do it out of doubt and distrust as Sarah about her sonne promised the other out of faith as Abraham did who laughed for ioy because he beleeued the message touching a childe in his old age but Sarah of vnbeleife was mooued to laugh Ismaell in flouting manner as a Scoffer Gen. 21. AEnig 394. How may one offend more by doing a good thing then an other shall do by doing an euill thing Resolution He that doth a good thing against his conscience whiles he iudgeth it euill is more a trespasser then hee who doth some euill ignorantly not knowing it to be euill AEnig 395. How may one without offence of God aske something of him which hee will not giue yet another asking what he is willing to giue shall offend Resolution A childe may aske the life of his father a wife of her husband yet not offend though God be vnwilling to graunt it being asked with condition of his will the Isralites murmuring in distrustfull sort asking meate which God was willing to giue did sinne in their praier Paul sinned not in crauing to haue that prick of the flesh remou'd though God ment to denie it because he praied with submission to his will AEnig 396. How may one be a looser at that time when he is a Winner Resolution A couetous man may winne much worldly wealth and yet bee thereby a looser of his soule also an euill preacher may be a looser of himselfe when he winnes others vnto God Lastely many a wicked man looseth his credit at what time hee gaines some commoditie AEnig 397. How is Vsury a sinne yet one may be an Vsurer without sinne Resolution Vsurie whereby wee encrease our stocke by compact in respect of lending mony or other things to the hindrance of our neighbour is a sinne but to increase our spirituall graces by the due vse of them is a Christian vsury and commendable AEnig 398. Seeing God alone is to be worshipped how may we worship men without sinne Resolution There is a religious diuine worship which by our bodies and soules is to be performed to God as to the searcher of the hart and Lord of all wherof no part can bee giuen from him to any other without sinne Act. 10. 26. Math. 10. 4. Reuel 19. 10. But a ciuill worship is due to magistrates and all our betters in respect of their authoritie and giftes euen by the commandement of God which not to giue willingly is a sinne AEnig 399. How may the first be last and the last be first Resolution This is fulfilled in the Iewes and Gentiles who being called after the Iewes were receiued into fauour and stand in grace while the Iewes who were before them for outward vocation are now cast out for their vnbeleife become the last they were last in acceptation with God who were foremost in his outward vocation whereas the Gentiles being last by vocation became first in acceptation AEnig 400. What is that that was once mortall and twise immortall Resolution It was Adams body once mortall by sinne twise immortall once by creation second time by glorification AEnig 401. How may death which is as the wages of sinne and porch of hell bee yet the way and passage to heauen or how may heauen and hell haue both one gate Resolution Death naturall is the gate and doore to let into the pallace of heauen such as fall a sleepe in Christ and others that die in vnbeliefe and sinne into the dungeon of hell this difference hapneth by the merit of Christ his death sanctifying death to his members to be a porch of paradice and not to others to whom it proues a part of their curse a passage to the infernall lake AEnig 402. If Christ hath destroied death by his death how is it that the godly must die Resolution Christ hath destroied and so taken away the sting of death as it shall not hurt the godly but help them rather yet they die first to fulfill Gods decree secondly to obey his will and ordinance thirdly to be ioyned immediately and fully vnto Christ their head hauing in their death put of sinnes with their bodies AEng. 402. How hath Christ ouercome death by his passion yet death is the last enemie that shall be destroied Resolution Christ in his passion got a victory ouer death in part at the last resurrection hee shall haue a full conquest before the curse was remoued but at the iudgement the thing it selfe shall be quite done away to haue no power ouer faithfull persons AEnig 404. How is it appointed for men once to die yet there are many that shall not die Resolution Ordinarily men die once by vertue of Gods appointment whereas some dead were raised and other at the great iudgement shall only be changed this is extraordinarie howbeit that change is a kinde of death AEnig 405. How can a body which is dead and rotten yet liue at the same time that it is dead Resolution The bodies of Abraham Isaac and Iacob and so of other Saints At what time they are dead and rotten in the graues they are 〈◊〉 to God to whom all liue who hath made a Couenant of life with the bodies of the elect as well as with their soules and is fully purposed to raise them at the last day therefore to him they are as if they were already quickned to life Math. 22. 23. AEnig 406. How may it be that dust shall be made to liue Resolution At the resurrection bodies mouldred to dust by the mightie power of Christ shall be restored to life being ioyned to their owne soules 1. Cor. 15. 22. AEnig 407. How is it that all shall rise from death and yet the resurrection is called the resurrection of the iust Resolution All men and women shall rise for resurrection shall bee of iust and vniust but because the benifit of the resurrection appertaines to the iust who shall then be glorified in their bodies thence is it called the resurrection of the iust AEnig 408. How may bodies bee spirituall and yet remaine bodies Resolution At the resurrection the bodies of the Saints being the same in substance as before yet because they shall bee susteined and preserued by the immediate workeing of the spirit without naturall meanes of Phisicke meat c. hence are they called spiritual though they stil be bodies 1. Cor. 15.44 AEnig 409. How is Christ iudge of quicke dead yet it is